This excerpt is taken from the book "Hujjat-e-Hadith" by Fazilat al-Sheikh Ghulam Mustafa Zaheer Amanpuri .
Denial of hadith is actually denial of the Quran; hadiths are rejected under the pretext of the Quran.
Sayyiduna Abu Saeed Khudri (may Allah be pleased with him) narrates:
That the Messenger of Allah (peace be upon him) said: يقرؤون القرآن لا يجاوز حلوقهم -أو حناجرهم- يمرقون من الدين مروق السهم من الرمية.
They will recite the Quran, but it will not pass beyond their throats; they will leave the religion just as an arrow leaves the prey.
Reference: Sahih al-Bukhari: 6931
❀ This hadith describes the condition of the Kharijites, that they will be unfamiliar with the understanding of religion; for this reason, the Kharijites committed the disrespect of the Quran and hadith and declared Muslims as disbelievers.
Hafiz Ibn Hajar (may Allah have mercy on him) (852 AH) says:
رد الروايات الصحيحة والطعن في أئمة الحديث الضابطين مع إمكان توجيه ما رووا من الأمور التي أقدم عليها كثير من غير أهل الحديث وقد يقضي قصور فهم من فعل ذٰلك منهم ومن ثم قال الكرماني: لا حاجة لتخطئة الرواة الثقاة.
Many unauthentic hadith narrators have denied authentic hadiths and established narrations, and have criticized the Imams of Hadith. This action is evidence of their weak intellect and limited understanding. For this reason, Allama Karmani (the commentator of Bukhari) has said that it is not necessary to attribute mistakes to trustworthy narrators unnecessarily (rather, it is necessary to reconcile and apply their narrations)
Reference: Fath al-Bari:13/401
❀ Authentic hadith is in accordance with the Quran, not contrary to it. Both the Quran and hadith are revelation, revelation is truth, and truth cannot contradict truth. One truth cannot be presented over another truth. The way of Muslims is to accept with heart and soul whatever Muhammad ﷺ has given them in the form of Quran and hadith, and to believe in it.
Zuhri, may Allah have mercy on him (125 AH), says:
على الله البيان وعلى الرسول البلاغ وعلينا التسليم.
Allah has explained, the Messenger ﷺ has conveyed, it is obligatory upon us to submit humbly.
Reference: Al-Zuhd by Ibn Abi Asim:71], [Hilyat al-Awliya by Abu Nu'aym:3/369] Aqeedah al-Salaf Ashaab al-Hadith by Abu Ismail al-Sabuni, and the wording is his, [Taqleeq al-Ta'leeq by Ibn Hajar:5/365, and its chain is authentic
Hafiz Khattabi, may Allah have mercy on him (388 AH), says:
يحذر بذٰلك مخالفة السنن التي سنها رسول الله صلى الله عليه وسلم مما ليس له في القرآن ذكر على ما ذهبت إليه الخوارج والروافض فإنهم تعلقوا بظاهر القرآن وتركوا السنن التي قد ضمنت بيان الكتاب فتحيروا وضلوا.
Avoid opposing those Sunnahs which are not mentioned in the Holy Quran. The Kharijites and the Rawafid have taken only the apparent meaning of the Quran and have abandoned those Ahadith which contain explanation and interpretation of the Quran; therefore, they have become confused and misguided.
Reference: Ma'alim al-Sunan:4/298
Awza'i, may Allah have mercy on him, asked Baqiyyah bin Walid, may Allah have mercy on him:
What is your opinion about those who harbor hatred towards Hadith? He said: They are bad people. Then Awza'i, may Allah have mercy on him, said: ليس من صاحب بدعة تحدثه عن رسول الله صلى الله عليه وسلم بخلاف بدعته بحديث إلا أبغض الحديث.
Whoever you narrate a Hadith to against his innovation, he will consider that very Hadith bad.
Reference: Sharaf Ashab al-Hadith by Al-Khatib:150, Al-Hujjah by Abu al-Qasim al-Asbahani:1/207, and its chain is authentic
Imam Ajuri, may Allah have mercy on him (360 AH), says:
ينبغي لأهل العلم والعقل إذا سمعوا قائلا يقول: قال رسول الله صلى الله عليه وسلم في شيء قد ثبت عند العلماء، فعارض إنسان جاهل فقال: لا أقبل إلا ما كان في كتاب الله تعالى، قيل له: أنت رجل سوء، وأنت ممن يحذرناك النبي صلى الله عليه وسلم، وحذر منك العلماء.
If a Hadith is narrated to someone and he says that I only accept the Quran, then he should be spoken ill of; this is the responsibility of the people of knowledge and intellect. Tell him that the Messenger of Allah, peace be upon him, and the scholars have warned us against ignorant people like you.
Reference: Ash-Shari'ah:1/410
Imam Shafi'i, may Allah have mercy on him (204 AH), says:
لا تخالف سنة لرسول الله كتاب الله بحال.
In no case can the Sunnah of the Messenger of Allah, peace be upon him, be contrary to the Quran.
Reference: Al-Risalah: p.546
Allama Shatibi, may Allah have mercy on him (790 AH), says:
التعارض إما أن يعتبر من جهة ما في نفس الأمر، وإما من جهة نظر المجتهد، أما من جهة ما في نفس الأمر؛ فغير ممكن بإطلاق.
There are two types of contradiction: it will either be real or only apparent to the Mujtahid; (between the Quran and authentic Hadith) real contradiction is impossible.
Reference: Al-Muwafaqat: 4/294
❀ The rule that Hadith will be preferred over the Quran if it agrees with the Quran, otherwise it will be abandoned, may be a presumption, but in reality, it is not possible for an authentic Hadith to be contrary to the Quran.
Hafiz Bayhaqi, may Allah have mercy on him (458 AH), says:
ليس في القرآن دلالة على عرض الحديث على القرآن.
There is no evidence in the Quran that proves that Hadith will be preferred over the Quran.
Reference: Dala'il al-Nubuwwah: 1/27
❀ If the matter is to consider the intellect of one person or some people as the standard, then if some verses of the Quran appear to contradict other verses, what should be done? Should the intellect be considered the authority here as well? If yes, then which verse will be taken and which will be left? If not, then the principle adopted for the Quran should also be applied to the Hadith.
Sayyiduna Abu Rafi' (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
لا ألفين أحدكم متكئا على أريكته يأتيه الأمر من أمري مما أمرت به أو نهيت عنه فيقول: لا ندري ما وجدنا في كتاب الله اتبعناه.
I have never seen anyone lean on a pillow and hear my Hadith and say, "We do not know; we will only follow the Quran."
Reference: Sunan Abi Dawood:4605, Sunan al-Tirmidhi:2663, Sunan Ibn Majah:13, Musnad al-Humaydi:551, Dala'il al-Nubuwwah by al-Bayhaqi:6/549 with authentic chain
❀ Imam Tirmidhi classified this Hadith as "Hasan Sahih," and Imam Ibn Hibban
Reference: (13)
and Imam Hakim (may Allah have mercy on them)
Reference: 1/108-109
declared it "Sahih." Hafiz Dhahabi (may Allah have mercy on him) agreed with them, and Hafiz Baghawi classified it as "Hasan."
Reference: (Sharh al-Sunnah: 201/1)
Hafiz Baghawi (may Allah have mercy on him) (516 AH) says:
في الحديث دليل على أنه لا حاجة بالحديث إلى أن يعرض على الكتاب، وأنه مهما ثبت عن رسول الله صلى الله عليه وسلم كان حجة بنفسه.
This hadith indicates that there is absolutely no need to present a hadith before the Quran; if the hadith is authentic, then it is itself a proof.
Reference: Sharh al-Sunnah: 201/1
Allama Shatibi (may Allah have mercy on him) (790 AH) says:
إن السنة جاءت مفسرة للكتاب، فمن أخذ بالكتاب من غير معرفة بالسنة زل عن الكتاب كما زل عن السنة.
Hadith is the interpretation of the Holy Quran, therefore, whoever understands the Quran without knowledge of hadith will also err in the Quran, just as he has erred in the hadith.
Reference: Al-I'tisam: 107/1
][1] It is a mutawatir hadith that the Messenger of Allah (peace be upon him) said: إنكم سترون ربكم كما ترون هٰذا القمر، لا تضامون في رؤيته....
You will see your Lord just as you see the moon without any obstruction.
Reference: Sahih al-Bukhari: 7434, Sahih Muslim: 633
When Musa (Moses) (peace be upon him) requested to see Allah Almighty, Allah said:
[لَنۡ تَرٰىنِیۡ]
Musa! You can never see Me.
Reference: (Al-A'raf: 143)
❀ The hadith proves the vision of Allah, while the apparent meaning of the Quran negates it. The answer to this contradiction is that this hadith is not "Sahih" (authentic). Even if it is accepted as "Sahih," it means "knowledge," not the vision of Allah.
Allah's command is:
[اَلَمۡ تَرَ اَنَّ اللّٰہَ یُسَبِّحُ لَہٗ مَنۡ فِی السَّمٰوٰتِ وَ الۡاَرۡضِ]
Do you not know that everything in the heavens and the earth glorifies Him?
Reference: (An-Nur:41)
❀ This hadith is mutawatir (mass-transmitted), and there is no doubt about its authenticity. The denial of the divine vision mentioned in the Quran pertains to this world, while the affirmation made by the hadith pertains to the Hereafter. No eye in this world can see Allah, but in the Hereafter, He will show His vision to the believers. Therefore, the contradiction is resolved. Interpreting the vision here as knowledge is against the agreed understanding of the Quran, hadith, companions, and righteous predecessors.
Allah Almighty says:
[وُجُوۡہٌ یَّوۡمَئِذٍ نَّاضِرَۃٌ]،[اِلٰی رَبِّہَا نَاظِرَۃٌ]
That Day, faces will be radiant, looking towards their Lord.
Reference: (Al-Qiyamah: 22-23)
The gaze is directed towards the face, which is the abode of the eyes, and it has been made transitive with 'إِلَىٰ', indicating that this vision will be visual and not spiritual. This will be a favor from Allah Almighty upon the people of Paradise, and the denier will be deprived of it.
In the same hadith, when the Companions asked the Messenger of Allah, peace be upon him, about the Divine Vision, he said:
هل تضارون في رؤية الشمس بالظهيرة صحوا ليس معها سحاب؟ وهل تضارون في رؤية القمر ليلة البدر صحوا ليس فيها سحاب؟ قالوا: لا يا رسول الله، قال: ما تضارون في رؤية الله تبارك وتعالى يوم القيامة إلا كما تضارون في رؤية أحدهما.
When the sun is at its zenith and there are no clouds, is there any difficulty or hardship in looking at the sun? And when the full moon is shining and there are no clouds, is there any difficulty in looking at the moon? It was said: No, O Messenger of Allah! He said: Just as you see the sun or the moon in this world, in the same way you will see Allah on the Day of Resurrection.
Reference: Sahih Muslim:183
❀ It is clear that the vision will be visual and not spiritual.
Imam Ibn Qutaybah, may Allah have mercy on him (276 AH), says:
لو كان الله تعالى لا يرىٰ في حال من الأحوال، ولا يجوز عليه النظر، لكان موسىٰ عليه السلام قد خفي عليه من وصف الله تعالى ما علموه.
If in any case the vision of Allah Almighty is impossible, then it will be necessary that the attribute of Allah which Musa (peace be upon him) could not know, is known by the deniers of Hadith.
Reference: Tawil Mukhtalif al-Hadith: p. 299
❀ The principle of presenting Hadith against the Quran is wrong; remember that no authentic Hadith contradicts the Quran. There may be an apparent contradiction, but there cannot be a real contradiction. Therefore, if an authentic, Marfu‘ (attributed to the Prophet), and connected Hadith is presented that contradicts the Quran, by Allah’s grace we will resolve this conflict. If an apparent contradiction between different parts of the Quran can be resolved, then an apparent contradiction between the Quran and Hadith can also be resolved. The Companions of the Prophet and the great Imams have shown by presenting Hadith against the Quran that no authentic Hadith is truly opposed to the Quran.
Imam Ibn Khuzaymah (may Allah have mercy on him) (311 AH) says:
من ادعىٰ من الجهلة أن شيئا من سنن النبي صلى الله عليه وسلم إذا ثبت من جهة النقل مخالف لشيء من كتاب الله، فأنا الضامن بتثبيت صحة مذهبنا علىٰ ما أبوح به منذ أكثر من أربعين سنة.
Whoever ignorantly claims that an authentic hadith of the Prophet Muhammad ﷺ contradicts any Quranic verse, I have challenged for forty years that the belief of us hadith scholars is correct (that no authentic hadith contradicts the Quran).
Reference: Kitab al-Tawheed: 110/1
❀ Denial of hadith is a disease, it subjugates the intellect to Satan, Satan instills falsehood into it, filling it with the darkness of doubts and whispers.
The command of Allah Almighty is:
وَ مَنۡ یُّہِنِ اللّٰہُ فَمَا لَہٗ مِنۡ مُّکۡرِمٍ ؕ اِنَّ اللّٰہَ یَفۡعَلُ مَا یَشَآءُ]
Whomever Allah humiliates, there is none to honor him; Allah does whatever He wills.
Reference: (Al-Hajj: 18)
He also said:
[اُولٰٓئِکَ الَّذِیۡنَ لَعَنَہُمُ اللّٰہُ فَاَصَمَّہُمۡ وَ اَعۡمٰۤی اَبۡصَارَہُمۡ]
These are the ones upon whom Allah has cursed, then made them deaf and blinded their eyes.
Reference: (Muhammad: 23)
❀ This is the true hadith; these people can neither hear it, nor see it, nor understand it.
Qawam al-Sunnah Ismail bin Muhammad Asfahani, may Allah have mercy on him (535 AH), says:
قول من قال: تعرض السنة على القرآن فإن وافقت ظاهره وإلا استعملنا ظاهر القرآن وتركنا الحديث، فهٰذا جهل لأن سنة رسول الله صلى الله عليه وسلم مع كتاب الله عز وجل تقام مقام البيان عن الله عز وجل، وليس شيء من سنن رسول الله صلى الله عليه وسلم يخالف كتاب الله لأن الله عز وجل أعلم خلقه أن رسول الله صلى الله عليه وسلم يهدي إلىٰ صراط مستقيم فقال: [و انک لتہۡدیۡۤ الٰی صراط مسۡتقیۡم] وليس لنا مع سنة رسول الله صلى الله عليه وسلم من الأمر شيء إلا الاتباع والتسليم ولا يعرض علىٰ قياس ولا غيره، وكل ما سواها من قول الآدميين تبع لها، ولا عذر لأحد يتعمد ترك السنة، ويذهب إلىٰ غيرها، لأنه لا حجة لقول أحد مع رسول الله صلى الله عليه وسلم إذا صح.
The claim of the deniers of Hadith that the Sunnah should be presented before the Quran, and if it agrees with the Quran, it is correct, otherwise, we will follow the apparent meaning of the Quran and abandon the Hadith, is sheer ignorance. The Sunnah of the Prophet ﷺ is in accordance with the Quran; rather, it is the interpretation and explanation of the Quran from Allah. No Sunnah contradicts or opposes the Quran. Allah has informed His creation that Muhammad ﷺ guides to the straight path, He said: [وَ اِنَّکَ لَتَہۡدِیۡۤ اِلٰی صِرَاطٍ مُّسۡتَقِیۡمٍ]
Reference: (Ash-Shura:52)
You surely guide to the straight path. There is no remedy for us except to follow the Noble Messenger ﷺ. Hadith will not be presented before reason either. The sayings and actions of the Ummah are subject to Hadith. There is no room to deliberately abandon the Sunnah and go elsewhere. When the saying of the Messenger of Allah ﷺ is proven correct, no one's saying is a proof against it.
Reference: Al-Hujjah fi Bayan al-Mihjah:425/2-426
The command of Allah Almighty is:
[مَنۡ یُّطِعِ الرَّسُوۡلَ فَقَدۡ اَطَاعَ اللّٰہَ]
Whoever obeys the Messenger has indeed obeyed Allah.
Reference: (An-Nisa: 80)
❀ This verse is a clear text that the sayings, actions, and states of the Messenger of Allah ﷺ are the revelation of Allah. When the sayings and actions of the Messenger of Allah ﷺ are subject to the revelation of Allah, then what need remains to present them above the Holy Quran?
Hafiz Ibn Hazm, may Allah have mercy on him (456 AH), says:
صح أن كلام رسول الله صلى الله عليه وسلم كله في الدين وحي من عند الله عز وجل لا شك في ذلك ولا خلاف بين أحد من أهل اللغة والشريعة في أن كل وحي نزل من عند الله تعالى فهو ذكر منزل.
It is an undeniable reality that all matters related to the religion from the Messenger of Allah ﷺ are divine revelation, and there is no difference among the linguists and jurists that the revelation sent down from Allah is from Allah.
Reference: Al-Ahkam fi Usool al-Ahkam:1/135
Hassan bin Atiyah, may Allah have mercy on him (120 AH), says:
كان جبريل ينزل على رسول الله صلى الله عليه وسلم بالسنة كما ينزل عليه بالقرآن ويعلمه إياها كما يعلمه القرآن.
Angel Jibreel (Gabriel) used to come down to the Messenger of Allah ﷺ with the Sunnah just as he came down with the Quran. He taught you ﷺ the Sunnah in the same way as he taught the Quran.
Reference: As-Sunnah lil-Marwazi:28-116 and its chain is authentic
Allama Abu al-Baqa Husayni Hanafi, may Allah have mercy on him (1092 AH), says:
الحاصل أن القرآن والحديث يتحدان في كونهما وحيا منزلا من عند الله بدليل: [اِنۡ ہُوَ اِلَّا وَحۡیٌ یُّوۡحٰی]، The essence of the Divine command: [اِنۡ ہُوَ اِلَّا وَحۡیٌ یُّوۡحٰی]
Reference: (An-Najm: 5)
according to which both the Quran and Hadith are revelation.
Reference: Al-Kulliyat: p.722
Allama Shawkani, may Allah have mercy on him (1250 AH), says:
قد اتفق من يعتد به من أهل العلم على أن السنة المطهرة مستقلة بتشريع الأحكام وأنها كالقرآن في تحليل الحلال وتحريم الحرام.
The respected scholars of Islam unanimously agree on the permanent legislative status of the pure Sunnah; it is like the Quran in matters of halal and haram.
Reference: Irshad al-Fuhool:1/96
They also state:
إن ثبوت حجية السنة المطهرة واستقلالها بتشريع الأحكام ضرورة دينية ولا يخالف في ذلك إلا من لا حظ له في دين الإسلام.
The authenticity of the pure Sunnah and its status as a permanent source of Shariah rulings is among the necessities of religion; only those who have no share in Islam dispute this.
Reference: Irshad al-Fuhool:1/97
The command of the Exalted Allah is:
[یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اَطِیۡعُوا اللّٰہَ وَ اَطِیۡعُوا الرَّسُوۡلَ وَ اُولِی الۡاَمۡرِ مِنۡکُمۡ ۚ]
O you who believe! Obey Allah and the Messenger and those in authority among you.
Reference: (An-Nisa:59)
❀ Allah commanded obedience to Himself and His Messenger separately using the imperative form "Obey" each time, but when commanding obedience to the authorities (Awliya al-Amr), the imperative form was not repeated; rather, it was connected conjunctively. This proves that the hadiths of the Prophet ﷺ are independently conclusive evidence, and therefore, there is no need to present the Prophet’s hadiths subordinate to the Book of Allah.
Allama Ibn Qayyim (may Allah have mercy on him, 751 AH) states:
أمر تعالى بطاعته وطاعة رسوله، وأعاد الفعل إعلاما بأن طاعة الرسول تجب استقلالا من غير عرض ما أمر به على الكتاب، بل إذا أمر وجبت طاعته مطلقا، سواء كان ما أمر به في الكتاب أو لم يكن فيه، فإنه أوتي الكتاب ومثله معه.
Allah Almighty has commanded obedience to Himself and obedience to the Messenger, by mentioning "Obey" twice to make it clear that obedience to the Hadith without presenting it over the Quran is obligatory as a permanent legal source and reference. In fact, when the command was given, obedience to the Messenger became absolutely obligatory, whether this command is in the Book of Allah or not. The Holy Prophet ﷺ was given the Quran, and along with the Quran, a similar Hadith was also given.
Reference: A'lam al-Muwaqqi'in:1/38
Ata ibn Abi Rabah, may Allah have mercy on him (114 AH), says:
أولو العلم والفقه، وطاعة الرسول اتباع الكتاب والسنة.
اولی الامر refers to scholars and jurists, and obedience to the Messenger means following the Book and the Sunnah.
Reference: Sunan al-Darimi:225], [Tafsir Ibn Jarir:7/175 with authentic chain
❀ It is established from the Quran, Hadith, and consensus of the Ummah that Hadith is revelation; presenting it over the Quran is misguidance, and denying Hadith is disbelief.
Hafiz Suyuti, may Allah have mercy on him (911 AH), says:
إن من أنكر كون حديث النبي صلى الله عليه وسلم قولا كان أو فعلا بشرطه المعروف في الأصول حجة، كفر وخرج عن دائرة الإسلام وحشر مع اليهود والنصارى، أو مع من شاء الله من فرق الكفرة.
Whether it is a verbal hadith or an actual hadith according to the well-known conditions of principles, whoever denies its authority is a disbeliever and is outside the fold of Islam. His reckoning will be with the Jews and Christians or with those disbelieving sects with whom Allah wills.
Reference: Miftah al-Jannah:3
